Let them not rejoice at me, those who are enemies unto me in violence, those who hate me without a cause, and they are winking with their eyes.
Because I indeed, they are wont to speak with me in words of peace, and they are [87 ] wont to think in anger in guiles.
They widened their mouth upon me, and they said, Well (done) our eyes were full of sight of him.
Thou sawest, O Lord.
Be not silent, O Lord, withdraw not thee from me.
Arise, O Lord, and give heed unto my judgment.
Give heed unto my avenging, my God and my Lord.
Judge me, O Lord, according to my righteousness: let them not rejoice at me, my God, nor let them say, Well (done), our soul!
Let them not say, We swallowed him (up).
Let them be ashamed and be disgraced together, those who rejoice over my evil.
Let them clothe them with shame with disgrace, those who say great words against me.
Let them be glad and be joyful, those who wish my righteousness [88 ] and let them say, Let the Lord be great and be exalted.
Let them be exalted, those who wish the peace of his servant.
My tongue will be glad for thy righteousness with thy honour in all the day.
These therefore having said them Iakobos, said he Jesus, Well (and) fairly (done), Iakobos: this is the explanation of the ninth repentance of the Pistis Sophia.
Amen, amen I say to you, Ye will be first in unto the kingdom of the heavens before all the Invisibles with all the Gods with all the Rulers, these which become in the thirteenth Aeon and in the twelve Aeons.
But ye, not ye alone, [88 ] but every one also who will do my mysteries.
But these having said them, said he to them, Understand ye in what manner I am speaking with you?
Sprang up again Mariham, said she, Yea, O Lord, This is that which thou saidst to us once, The last (ones) will be first, and the first (will) be last.
The first (ones) therefore (are those) whom they fashioned before us, the Invisibles.
Since they it is, who became before the mankind, they with the Rulers, and the men who will receive mysteries, will be first (before) them in unto the kingdom of the heavens.
Said he to her Jesus, Well (done), Mariham.
Added also Jesus, said he to his disciples, It happened therefore, she having uttered [89 ] the ninth repentance the Pistis Sophia, oppressed her again the power of face of lion, wishing to take away every power from her.
She cried also up unto the Light, saying, O Light, whom I believed from at first, because of whom I suffered these great tribulations, help me.
49 And they accepted from her her repentance at that hour: heard her the First Mystery and they dispatched me by his command, I came to help her, I brought her up from the Chaos, because she repented, and also because that she believed the Light, she suffered these great tribulations with these great dangers, (she was deceived) by the Self-willed God, and she was not deceived by any work except [89 ] by a power of light, because of the likeness to the light which she believed.
Because of this therefore they dispatched me by the command of the First Mystery for me to help her in concealment: but that I should not yet come unto the Place of the Aeons altogether.
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
Jesus commands the Lord to 'Judge me' and 'Give heed unto my avenging'.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
Mariham is oppressed by a power of lion and hidden from the Aeons, indicating a state of exile from divine presence.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Mariham is described as a servant of the Lord who will be exalted with the righteous.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
Jesus dispatches a messenger by command to help Mariham in concealment from the Aeons.